Shafati
Shafati, Kharija, or Talaashaafti (ṣafāti/Qā-ree-jah/Ta-lā-sāf-ti) is a sect of Ayba'dhja Asiaha'wabha representing the most ancient form of mystical practice of the faith. The Shafati belief follows a core principle of monastic or meditative life versus that of the role of the modern Magi as teachers, general scholars, and preachers. The belief of the Shafati is as such defined largely as being a set of rules of hermitage and monasticism versus interplay with daily-life. Shaftists believe that one must seek inner perfection by seeking the sacred space inside one's self. The individual should absolutely reject the decadent and practice a strict code of Mimnwa. The end goal is to come to as close an experience to the holy sisters as Mombadin through meditation and recitation of their names. By the name Kharija, Shafatism is often considered the internalized practice of faith in the Ayaba'shja Asiaha'wabha, in contract to the outward practice of emulation and exoteric law. Under this description Shafatists hold that to pursue the true internal wisdom of the Goddesses one must conquer the fortress of the outside self and to learn to first become a physical emulation of perfection in behavior before first pursuing the inward perfection, realization, and glimpsing of the Goddesses. Where as inversely modern Hamalfite theologians assert that such a step is wholly unnecessary and the monastic life-style typical of this mysticism is inherently in denial of the outward practice of interacting with the world in the struggle of good vs evil. In the most recent classicalist visions of the movement Shafatism is defined as the religious science of meditation and seeking the inward spirit through repetition. In a more ancient context the practice of Shafatism is far more agent, spanning well before the centralization of the Ayba'dhja Asia'wabha and being more in tune to classical shamanism as in the ancient Hamalfite cult religions. But in truth the reality of the definition is not far from the early description of the practice by the poet Rafiz ibn Ahmad: "The science and the art by which through repetition one cleans one's self of filth, corruption, and travels through the inner self to realize the divine light inside one's self". Origins Asceticism The fundamental origins of Shafatism is a complimentary ascetic practice to the pagan religions. Fundamentally it was an integral part in some way of invoking or approaching the gods by offering an individual's time as a means to enticing some wisdom from the divine. Or to pursue a physical means by which one might purify one's self to live in the presence of the divine. Ancient priests were known to heavily employ the meditative practices, chants, and dances to keep a pure internal spirit when communing with the cultic gods or their agents. Under this fundamental field the Shafati learns to facilitate their existing emotional capabilities to seek and know the divine inspiration and wisdom. Conquering the emotion and learning to refine it is also the preeminate challenge of the classical Shafati where-in the proverb, "The heart is a diamond" is drawn. Mombadin By the assumption of Mombadin as the founder of the centralized Sister Cult Shafatism witnessed a shift or a broadening in its ideology. Divided but never torn between the old pagans at the diatheistic new practitioners Shafatism grew flexibility around Mombadin and even itself influenced the image of the prophet in the eyes of pagan followers and priests. To Shafatism, Mombadin was the first true visionary of the divine element and the first human to perfect one's inner-self. To Shafatists, Mombadin became a figure of emulation and his life was considered that of a road-map to enlightenment. After his passing and the compilation of his in the Al-Amiliahu the monks and mystics of the old world were given a direction to follow. The population of the mystical Shafatists only steadily grew as the Ayba'dhja Asiaha'wabha expanded in practice under the Mombadid and the Rashid. Momadid's influence on the spiritual development of the Shafatists had a profound impact in the following years after his death, with many Shafati shiekhs refusing to eat many foods because they found no proof that the prophet ever consumed such items. The Shafati movement thus took on a image of being eccentric, though many of its followers were the most well-educated of the Sister Cult's followers. Their power in the early years was also great and was responsible for the election of numerous early Ayayba'dhjid. Golden Age Shafatism met a flourishing growth of patronage during the Safferid era, in part due to the dynasty's long reported history in the connection of the divine, and to the ideology's relationship with both the Sun and Moon Cult and the old pagan cults. The Shafati belief therefore became a decisive counter-weight to maintain balance through much of the dynasty's rule. Support for Shafatism also lended to the colorful growth of Hamalfite culture. During Safferid rule the Shafati influence - and those of other mystical cults - expanded. Shafati lodges and prayer houses were build throughout Haison. These buildings - the Tekeneqah - became the center of middle-glass intellectual growth and religious pursuit. Through Safferid support as well, the numerous Shafati schools further funded and patronized the construction and renovated of old pagan shrines and were in part responsible to the resurgence of the pagan cult in Hamalfite lands. The Shafati also practiced a public display of continuous charity with the opening of kitchens, hospices, and madrasah's for the poor or under-privileged. Present The present strength of Shafatism has fallen by the wayside, in part from the later legacy of the Safferid dynasty and their eventual crumble and the rise of the Michindi. Although the teachings have not fallen completely by the wayside, it now shares sporadic patronage from the caliph, regarded largely as a means to maintain a sense of order in a post-Safferid national politic. The lapse of much of their strong patronage has caused the abandonment of some of their poor houses across the realm, forcing a consolidation into several existing operations. Although the shrines they built and repaired are still in strong use. Currently Shafatism is dominated by a wide-range of schools, numbering twenty in all. Category:New VoldraniaCategory:HaisonuunaCategory:Religion